Wyniki wyszukiwania - Biblioteka Nauki

1

Rodzina jako komunia życia i miłości w Domowym Kościele Ruchu Światło–Życie

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Biela B.

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tom 5

69-88

EN

Family in itself is the fulfilment of one of the most basic human needs, since a man in his ontological dimension is homo familiaris. It may serve its purpose due to the fact that it is a privileged place of realization of human love and at the same time a place opened to receiving life. Thanks to this family is able to fulfil the need of an emotional bond with one’s neighbours, mutual understanding, security, a desire to have children as well as religious needs, including initiation into mysteries of religious and ecclesial life. In order to meet these aims a family must become „a community of life and love” (KDK 48). The foundation of this community is a communion of spouses with God which in turn will manifest itself in communion between spouses and communion between parents and their children. This personal vision of marriage and a Christian family, based on the idea of father Franciszek Blachnicki, is the aim of the Home Church. For families participating in the movement a nuptial communion is the foundation of communion of the whole family, and from even broader perspective, an opportunity to build an ecclesial community. This is why a family can and should call itself a home Church. In view of the above the basic aspect of the charism of the Home Church was described as „the self-gift in a marriage and a family”. The basis of formation of a marriage and a family is a nuptial spirituality, which is aspiring to holiness together with one’s spouse. The nuptial communion is built through the so called obligations. They are as follows: daily private prayer, daily family prayer, monthly nuptial dialogue, the rule of life and participation, at least once a year, in a formation retreat. Thanks to implementation of these tasks spouses get closer to one another and to God. The obligations are met by a daily effort of spouses and mutual support of other married couples gathered in the circles of the Home Church.

2

Urzeczywistnianie się Kościoła w środowisku akademickim na przykładzie ośrodka DA Graniczna w Katowicach

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Biela B.

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tom 13

151-177

EN

Academic pastoral ministry in Poland in its history executed various models and concepts and the resulting forms of activity. Currently the ministry faces new challenges due to skyrocketing civilisation transformation. Each academic pastoral ministry centre with its own characteristic features resulting from various conditions executes its own objectives. They must, however, result from basic objectives of academic pastoral ministry and at the same time be open for challenges of the contemporary world. Graniczna Academic Pastoral Ministry Centre at the Assumption of the Blessed Virgin Mary in Katowice executed its objectives on the basis of the ecclesiology of communion and the resulting pastoral strategy plan. The article presents the concept and the forms as well as the methods of operation implemented in the centre in 1991–2001. Many of the actions bore specific fruits, therefore in the era of the new evangelisation and calling for “the pastoral ministry of reformation” it is worthwhile to get acquainted with the concept and operations of this academic centre.

3

Przygotowanie dalsze i bliższe do sakramentu pokuty i pojednania

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Biela B.

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tom 3

36-53

EN

In the awareness of many faithful the sacrament of penance is but a sheer formality, if not a magical way of getting rid of sin. This attitude manifests itself in the way preparation is made for this sacrament. Quite often the major focus is on reading an examination of conscience from a book of prayers and confessing one's sins, whereas the other conditions of adequate and fruitful participation in the sacrament: penitence, contrition, resolution to amend one's life and penance are performed only on a formal level. While preparing the faithful for the sacrament of penance and reconciliation one should, therefore, speak of indirect and direct preparation. As far as the ministry of penance, one can clearly see specific conclusions and tasks. The main source of the present crisis of this sacrament may be found in reducing the whole penance practice solely to individual confession at the cost of non-sacramental forms of taking sins away. The major postulate is therefore to celebrate the liturgy of the sacrament of penance in the context of the whole penance practice of the Church. For the preparation for the sacrament of penance and reconciliation cannot be separated from the holistic context of penance as the major life attitude of everyday conversion understood here as the biblical metanoia. Moreover, the common practise of celebrating the sacrament may make one conclude that the character of penance is purely personal and that the purpose is to re-establish a correct relation between an individual and God. The reality is that a man does not live in perfect isolation from one's brothers and sisters. One's salvation takes place in a human environment. Therefore one can enumerate these most vital pastorał postulates preparing for the sacrament of penance: shaping the sensibility of the faithful to an individual and social character of sin and conversion, emphasizing the communal element in preparation for the liturgy of the sacrament of penance and understanding a confessor's involvement in shaping the social and ecclesial attitude of a penitent.

4

Skuteczna ewangelizacja na przykładzie życia i działalności św. Eugeniusza de Mazenoda (1782–1861)

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Biela B.

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2013

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tom 9

137-161

EN

In the post-synodal apostolic exhortation on the formation of priests in the circumstances of the present day Pastores dabo vobis, John Paul II described the new evangelisation as the most important and urgent task of the Church at the end of the second millennium. Therefore it calls for „a new zeal,new methods of preaching and giving testimony to the Gospel”, and most of all a new involvement of priests. A priest who combined all these factors was Eugene de Mazenod, the founder of the Missionary Oblates of Mary Immaculate. The testimony of his life and activity, in spite of the time that had passed, may be very inspiring even today. First of all it is because the 19th century France is not that different from the contemporary Western civilisation, especially when we realise, that the ideology of the French Revolution is the source of many contemporary cultural trends. Second of all, it is because in his activity one can find all the conditions of the effective evangelisation: a personal experience of salvation, ability to assess reality from the Gospel point of view, an apostolic zeal as the manifestation and testimony to love and propagating the spirituality of communion. John Paul II himself was convinced about exceptional values of this saint and found in him the example and the advocate of evangelisation of our times.

5

Odnowa parafii – pastoralne wskazania Jana Pawła II

100%

Biela B.

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2019

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tom 15

73-94

EN

The need for a decent vision of the parish rooted in the teaching of the Church which results from a deep theological reflection and is based on pastoral experience, opened on its suggestions to the contemporary context and able to reach out to the future is one of the most important needs of the contemporary Church. It is precisely the theological and pastoral vision created and propagated with dedication by John Paul II during almost twenty-eight years of his pontificating. The vision has a major motive – it is supposed to become a missionary community on the one hand, and from the practical point of view it should become a community of communities. The conditioning of the parish is mutual in this respect. If one wishes to put into practice this model of a parish, one has to bear in mind the four dimensions of pastoral activities: the trinitarian dimension – the mystery of God; the ecclesiological dimension – the mystery of the Church; the canonical dimension – the legal and structural reality; and the humanistic dimension. This theology of a parish should be the purpose of its renewal and should be treated as a perpetual process, a specific lifestyle and mode of acting and, as consequence, should also serve as an impulse for the development of practical implementations of parishes that function in a specific social and cultural context.